These sources formed the basis of a discussion at the Chaburah on Shabbat afternoon.

I first learnt of the ambiguity of Jethro’s status from my teacher Rabbi Sheila Shulman z’tl. From recollection she was very clear about what made most sense to her and offered her the deepest sense of meaning. I have never returned to this question since my course with her which was over 10 years ago. Now I’m somewhat absorbed by the questions these texts raise. We can see Moses’ father-in-law’s identity even in the Bible is somewhat unclear (were Chovav, Reuel and Yitro all the same person?). But I would love to hear what questions these texts pose for you about whether you think Jethro – a Midianite Priest no less – was or was not Jewish, how important it is for then and how this is important for us today and conversations we have as Jews in the 21st century. Rabbi Neil Janes (Sivan 5775)

29 Moses said to Chovav son of Reuel the Midianite, Moses’ father-in-law, “We are setting out for the place of which the Eternal One has said, ‘I will give it to you.’ Come with us and we will be generous with you; for the Eternal One has promised to be generous to Israel.” 30 “I will not go,” he replied to him, “but will return to my native land.” 31 He said, “Please do not leave us, inasmuch as you know where we should camp in the wilderness and can be our guide. So if you come with us, we will extend to you the same bounty that the Eternal One grants us.”

16 Now the priest of Midian had seven daughters. They came to draw water, and filled the troughs to water their father’s flock; 17 but shepherds came and drove them off. Moses rose to their defense, and he watered their flock. 18 When they returned to their father Re’uel, he said, “How is it that you have come back so soon today?” 19 They answered, “An Egyptian rescued us from the shepherds; he even drew water for us and watered the flock.” 20 He said to his daughters, “Where is he then? Why did you leave the man? Ask him in to break bread.” 21 Moses consented to stay with the man, and he gave Moses his daughter Zipporah as wife.

16 And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people.

“Moses sent his father in law” – For he did not want to go with the People of Israel to the land, as it says, “I will not go, rather to my land and my birthplace I will go” (Numbers 10:30). And perhaps this is on account of his old age, like the case of Barzillai, as it says, “Let your servant please turn back that I may die in my city, by the grave of my father and my mother” (II Samuel 19:38). But without doubt the children of Jethro went with the People of Israel to the land, as it says, “and the children of Kenite, the father in law of Moses, who went up from the city of palm trees, etc” (Judges 1:16)

“Chovav” – this is Jethro, as it says, “Of the children of Chovav, father in law of Moses” (Judges 4:11). Why does scripture state, “They came to Re’uel their father” (Exodus 2:18)? To teach that children call their father’s father, dad. There are numerous names for him…

“Moses said to Chovav” – I already explained (Exodus 2:16) that Chovav was his new name that was given to Jethro when he returned [converted] to the Torah of Israel. For this is the practice for all who convert that he calls his servants by another name.

[Immediately after Jethro’s departure, Scripture declares]: The same day came they into the wilderness of Sinai (Exodus 19:1). R. Joshua ben Levi said: Consider the parable of a prince who was walking in the marketplace where a friend of the king met him and filled his bosom with precious stones and pearls. Thereupon the king, [who had long been amassing great riches for his son], said: For my son’s sake open up my treasuries right away, lest he say, “But for the example of my father’s friend, my father would have given me nothing.” Likewise the Holy One, [who had long been treasuring the Torah against the day He would give it to Israel], said to Moses: Lest Israel say to you, “Had not Jethro come and taught you laws, God would not have given us the Torah,” I herewith open for Israel the treasury of Torah with its entire riches of law: “These are the laws which thou shalt set before them” (Exodus 21:1).

What comes directly before the phrase just cited? The passage concerning Jethro, wherein he instructs Moses, “Thou shalt provide out of all the people able men,” etc. (Exodus 18:21), after which In the third month (Exodus 19:1) follows. [In connection with Jethro and the giving of Torah in the third month] a verse of Solomon’s is cited: “The heart knoweth its own bitterness” (Proverbs 14:10); therefore “with its joy no stranger is to intermeddle” (ibid.). The Holy One said: While Israel were in servitude to clay and bricks in Egypt, Jethro dwelt in quietness and security in his own home, and now he has come, [a stranger], to behold the joy of Torah with My children. Therefore Moses sent his father-in-law away (Exodus 18:27). And after these words: In the third month, etc. (Exodus 19:1).

Another comment: What reasoning led Moses to send Jethro away? Drawing an inference a fortiori, Moses reasoned: If, when only one commandment was involved at the time the Holy One was about to give the commandment concerning the Passover lamb, He decreed that “no alien shall eat thereof” (Exodus 12:43), now that He is about to give the entire Torah to Israel, shall Jethro, an alien, be present and watch us? Therefore Moses sent his father-in-law away, etc. (Exod. 18:27). And after that In the third month (Exodus 19:1).

As soon as Jethro heard of all the miracles which the Holy One worked against Egypt and Amalek, he came at once and was converted: When thou smitest a scorner the simple will become prudent (Proverbs. 19:25). What was Jethro’s reward? His descendants had the privilege of sitting as judges in the Chamber of Hewn Stones and to be reckoned as part of Israel: it was They who sat before Jabez: the Tirathites, the Shimeathites, the Sucathites. These are the Kenites,16 etc. (I Chronicles 2:55).

Vocabulary

לבן מלכים – Abbreviated way of saying ‘to what may this be compared, to a son of a king’

תיסבריות – treasury (probably from the Greek)

אילולי – but for, if not

כך אמ’ הקדוש ברוך הוא למשה – similarly, God said to Moses

בטיט ובלבנים – clay and bricks

ד”א – ‘davar acher’ – another interpretation

דרש משה מקל וחומר – Moses expounded using an argument of ‘minor to major’ (kal vachomer) – a formal argument in which a presentation of a ‘lesser’ case is used to resolve something in a more serious case, where theoretically both cases should be essentially comparable.

ונתגייר – converted. The word גר is derived from the same root (גור). In modern Hebrew we might talk of גיור – conversion. Rabbinic sources often use the term in the hitpael/nitpael form, which has a reflexive sense.

בלשכת הגזית – in the ‘lishkat hagazit’ (chamber/hall of hewn stone) – the meeting place of the Sanhedrin in the Second Temple. The ritual Temple stones were not permitted to be of hewn stone, thus this was distinguished. Probably situated half in/half outside the Temple sanctuary with doors to access it from within and without the Temple.

If you’re thinking about a Text 7 – perhaps you could read Levinas’ ‘The Temptation of Temptation‘. Alternatively, there are suggestions about where you could take the conversation included in the introduction.